(25) After the same manner also he took the cup, when he had supped.--We have here an intimation not found in St. Matthew or St. Mark's narrative, that the blessing of the cup took place "after supper," which implies that the blessing of the bread took place earlier in the meal.

This cup is the new testament.--Better, This cup is the new covenant. The word "new" is peculiar to this and St. Luke's narrative; it does not occur in the best MSS. of St. Matthew and St. Mark. The new covenant of grace between God and Humanity was ratified in the blood of Christ. The cup containing the symbol of that blood is therefore the pledge and witness of that covenant. This was a new covenant in blood (Romans 3:25) as contrasted with the old covenant in blood (Exodus 24:8).

As oft as ye drink.--This can scarcely be taken as a command to make all occasions of bodily refreshment virtually a eucharist, but must be regarded as referring definitely (as in the following verse) to this particular rite.

Verse 25 - When he had supped (see Luke 22:27). 'The cup, like the cos haberachah, was given after the meal was ended. The new testament; rather, the new covenant. The Greek word diatheke is indeed a "will," or "testament;" but in the LXX., on which the Greek of the apostles was formed, it always stands for berith, covenant. The Jews knew nothing of the practice of "making wills" till they learnt it from the Romans. The only passage of the New Testament (an expression derived from this very passage through the Vulgate) in which diatheke means a "testament" is Hebrews 9:16, where the writer reverts for a moment only to this signification of the word to introduce a passing illustration. In my blood. The cup was a symbol of the blood of Christ, because the gospel covenant was ratified by the shedding of his blood. The Jews had an absolute horror, at once religious and physical, of tasting blood. This was the reason why the Synod of Jerusalem forbade even to the Gentiles the eating of "things strangled." If the apostles had not fully understood that our Lord was only using the ordinary language of Semitic imagery, and describing only a horror and repulsion.

11:23-34 The apostle describes the sacred ordinance, of which he had the knowledge by revelation from Christ. As to the visible signs, these are the bread and wine. What is eaten is called bread, though at the same time it is said to be the body of the Lord, plainly showing that the apostle did not mean that the bread was changed into flesh. St. Matthew tells us, our Lord bid them all drink of the cup, ch. Mt 26:27, as if he would, by this expression, provide against any believer being deprived of the cup. The things signified by these outward signs, are Christ's body and blood, his body broken, his blood shed, together with all the benefits which flow from his death and sacrifice. Our Saviour's actions were, taking the bread and cup, giving thanks, breaking the bread, and giving both the one and the other. The actions of the communicants were, to take the bread and eat, to take the cup and drink, and to do both in remembrance of Christ. But the outward acts are not the whole, or the principal part, of what is to be done at this holy ordinance. Those who partake of it, are to take him as their Lord and Life, yield themselves up to him, and live upon him. Here is an account of the ends of this ordinance. It is to be done in remembrance of Christ, to keep fresh in our minds his dying for us, as well as to remember Christ pleading for us, in virtue of his death, at God's right hand. It is not merely in remembrance of Christ, of what he has done and suffered; but to celebrate his grace in our redemption. We declare his death to be our life, the spring of all our comforts and hopes. And we glory in such a declaration; we show forth his death, and plead it as our accepted sacrifice and ransom. The Lord's supper is not an ordinance to be observed merely for a time, but to be continued. The apostle lays before the Corinthians the danger of receiving it with an unsuitable temper of mind; or keeping up the covenant with sin and death, while professing to renew and confirm the covenant with God. No doubt such incur great guilt, and so render themselves liable to spiritual judgements. But fearful believers should not be discouraged from attending at this holy ordinance. The Holy Spirit never caused this scripture to be written to deter serious Christians from their duty, though the devil has often made this use of it. The apostle was addressing Christians, and warning them to beware of the temporal judgements with which God chastised his offending servants. And in the midst of judgement, God remembers mercy: he many times punishes those whom he loves. It is better to bear trouble in this world, than to be miserable for ever. The apostle points our the duty of those who come to the Lord's table. Self-examination is necessary to right attendance at this holy ordinance. If we would thoroughly search ourselves, to condemn and set right what we find wrong, we should stop Divine judgements. The apostle closes all with a caution against the irregularities of which the Corinthians were guilty at the Lord's table. Let all look to it, that they do not come together to God's worship, so as to provoke him, and bring down vengeance on themselves.After the same manner also he took the cup,.... That is, off from the table, or out of the hands of the master of the house, and blessed or gave thanks, as he did before when he took the bread; see Matthew 26:27, "when he had supped"; the Syriac, Arabic, and Ethiopic versions, read, "when they had supped"; which give a true sense, though not a literal translation; for both Christ and his disciples had supped, having both eaten the passover supper, and the bread, the principal part in the Lord's supper, when he took the cup, gave thanks, and gave it to them:

saying, this cup is the New Testament, or covenant,

in my blood; alluding to the old covenant, which was ratified and confirmed by the blood of bulls, and which was called "the blood of the covenant", Exodus 24:8 but the new covenant was established with Christ's own blood, of which the wine in the cup was a sign and symbol; for neither the cup, nor the wine in it, can be thought to be the covenant or testament itself, by which is meant the covenant of grace, as administered under the Gospel dispensation; called new, not because newly made, for it was made from everlasting; or lately revealed, for it was made known to our first parents immediately after the fall, and to other saints in succeeding ages, though more clearly exhibited by Christ under the present dispensation; but it is so called in distinction from the old covenant, or former mode of administration of it, under the Mosaic economy; and it is always new, and will be succeeded by no other; and it provides for and promises new things, and which are famous and excellent, and preferable to all others. Now this is said to be "in the blood" of Christ; that is, it is ratified, and all its blessings and promises are confirmed by his blood: hence his blood is called "the blood of the everlasting covenant", Hebrews 13:20, pardon and righteousness, peace and reconciliation, and entrance into the holiest of all, all come through this blood, and are secured by the same; and to which the faith of the saints is directed in this ordinance, to observe, receive, and enjoy for themselves:

this do ye as oft as ye drink it, in remembrance of me; of his soul's being poured out unto death; of his blood being shed for the remission of sins; and of his great love in giving himself an atoning sacrifice to divine justice, and laying such a foundation for solid peace and joy in the hearts of his people.